The book of Devarim is quite
unlike the other 5 books of Moses. While the other books are written as a
narrative, with most of the action described in the third person, the book of
Devarim is primarily a speech delivered by Moses in the days before his
passing. While repetition of major sections is not a frequent occurrence in the
other 4 books, the book of Devarim appears to almost emphasize the repetition
of some extremely significant sections: The Ten Commandments, the laws of
Kosher animals, birds and fish, the laws of the holidays and several others.
This is so striking, that commentators from Mishnaic and Talmudic times have
called Sefer Devarim “Mishneh Torah” which can be interpreted as A Second Torah
(hence the name Deuteronomy) or A Repeated Torah. However, this interpretation
of the name is not particularly consistent with the content of the whole book.
For example, in this week’s parasha, there are large sections of laws and
statutes that have not been seen before; for example, the laws of the selection
of a Jewish King, the laws regarding that of prophets in Israel, the laws about
a city in Israel that has taken on idol worship (Ir Nidachat) and other
examples of laws that have not been presented previously.
There are several explanations
for this melding of previously encountered laws and laws that have not been
expounded in the text previously. A real clue comes from the passage in
Parashat V’etchanan which is a key part of our liturgy “Shema Yisrael”. In the Shema, there is a line that states
“V’shinantam Levanecha”; “you should teach your children” and goes on to state
that this education, this message, is given at all times in the day, when you
are at home or on the road, when you get up in the morning and when you are
going to sleep. There is not only no time that is bad to teach your children
the laws of Judaism, but they bear repeating over and over. The root of
V’shinantam (Sh-a-Neh) is the same as Mishneh (literally from the root for the
number “Two”) which certainly can be taken to mean repetition. To reinforce
this, the only time the term Mishneh Torah is actually written in Sefer Devarim
is in this week’s Parasha, Shoftim. In the chapter on the attributes and duties
of a Jewish King in Israel, it says he must write “Mishneh Torah” and then must
read it daily. This is the same pedagogical concept that has been told to
parents in the Shema. The laws are repeated not for the sake of repetition, but
because they carry such pedagogical importance that they must be repeated to
ensure the message is emphasized. Thus, we can learn from Moshe’s speeches in
Sefer Devarim that the repetition of some sections from earlier books was a
clear message: These are teaching points that are crucial to emphasize. In
fact, all Jewish Parents are teachers who should never tire of V-shinantam levanecha-
to repeat and emphasize important messages and concepts.
Of course, clear messages from
parents always stay with children. Remembering our father Sid is filled with
remembering the messages of what he stood for: clarity, honesty, hard work, and
an insatiable will to live. Whether by word or by action, these messages were
consistent and repeated with vigor and conviction. We all have a lot to learn
and to emulate, in order to live up to Sid’s life instructions.
One more thought on the parasha,
from Rabbi Jonathan Sacks. There is a very interesting section where Moshe
explains how the word of G-d will be propagated in the land of Israel after the
Jews leave the desert. He reviews the laws of the Jewish prophets: how they
must come from Israel, be from among the Jewish people and how they should not
say thigs to openly transgress any of G-d commandments. Rabbi Sacks expounds (based on Rashi and other
commentators) that despite our concept of a prophet as someone who could
accurately predict the future, the prophets in Israel told people what they
needed to hear to live life properly and described consequences of not
following in G-d ways. If the people repented and lived in a society that
reflected G-d’s values and the values of the Torah, then tragedy could be
averted.
As Rabbi Sacks
says in his 2009 commentary: A
prophet is not an oracle: a prophecy is not a prediction. Precisely because Judaism
believes in free will, the human future can never be unfailingly predicted.
People are capable of change. G-d forgives. As we say in our prayers on the
High Holy Days: “Prayer, penitence and charity avert the evil decree.” There is
no decree that cannot be revoked. A prophet does not foretell.
He warns. A prophet does not speak to predict future catastrophe
but rather to avert it. If a prediction comes true it has succeeded. If
a prophecy does not come true it has failed.
As we come closer to the High Holydays, may we use our
free will to work together, treat each other well, and use our powers to
improve the world around us. May we reflect the values that Shlomo Henoch ben
Mordechai Chaim taught us and let us pray that the upcoming New year is one of
health and good fortune for all.
Shabbat Shalom
Barbara and Bruce
